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 now upon any change in the state of Saul's mind than he had done before, when he followed Saul without hesitation from the cave and called after him (1Sa 24:9), and that in fact he rather feared lest Saul should endeavour to get him into his power as soon as he woke from his sleep.

Verse 14
David called out to Abner, whose duty it was as general to defend the life of his king. And Abner replied, “Who art thou, who criest out to the king?” i.e., offendest the king by thy shouting, and disturbest his rest.

Verses 15-16
David in return taunted Abner with having watched the king carelessly, and made himself chargeable with his death. “For one of the people came to destroy thy lord the king.” As a proof of this, he then showed him the spear and pitcher that he had taken away with him. ראה is to be repeated in thought before את־צפּחת: “look where the king's spear is; and (look) at the pitcher at his head,” sc., where it is. These reproaches that were cast at Abner were intended to show to Saul, who might at any rate possibly hear, and in fact did hear, that David was the most faithful defender of his life, more faithful than his closest and most zealous servants.

Verses 17-19
When Saul heard David's voice (for he could hardly have seen David, as the occurrence took place before daybreak, at the latest when the day began to dawn), and David had made himself known to the king in reply to his inquiry, David said, “''Why doth my lord pursue his servant? for what have I done, and what evil is in my hand?''” He then gave him the well-meant advice, to seek reconciliation for his wrath against him, and not to bring upon himself the guilt of allowing David to find his death in a foreign land. The words, “and now let my lord the king hear the saying of his servant,” serve to indicate that what follows is important, and worthy of laying to heart. In his words, David supposes two cases as conceivable causes of Saul's hostility: (1) if Jehovah hath stirred thee up against me; (2) if men have done so. In the first case, he proposes as the best means of overcoming this instigation, that He (Jehovah) should smell an offering. The Hiphil ירח only means to smell, not to cause to smell. The subject is Jehovah. Smelling a sacrifice is an anthropomorphic term, used to denote the divine satisfaction (cf. Gen 8:21). The meaning of the words, “let Jehovah smell sacrifice,” is therefore, “let Saul appease the wrath of God by the presentation of acceptable sacrifices.” What